To understand what “kind of destruction” a Magus is dealing with means either to accept that destruction as necessary (and perhaps even to facilitate it), or to oppose it.
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Myth
The Divine Healer — Raphael — is the force of “transparency,” of the “health of currents,” manifesting both on the macro- and on the psychocosmic level as the system’s striving for self-control, self-protection, self-organization, and self-differentiation.
“Ministering” spirits, in their opposition, ensure the dynamic equilibrium of a system, yet they also hinder the integration of its component dualities.
By using the “adoption of divine forms” to evolve the mind, one can locate and objectify powerful ascending currents within oneself that transform the psychocosmos and accelerate its development manifold.
For the Magus, the level of his Luck is a consciously appreciable factor in his development. “Luck” for the Magus is not an inexplicable play of probability, but the result of a certain energy at work—an energy that can be assessed and measured and must be used according to its purpose.
The danger that destructive forces may be actualized — forces that can “awaken” in the Interworld when potential space comes into contact with the actual mind — is perfectly real.
For the Magus centering his mind on the perception of unity in diversity, valuing variety yet not denying unity, the image of Pan and the principles arising from it prove to be an invaluable instrument for actualizing in himself the power of the Pleroma.
Azazel objectifies a destructive matrix of guilt—the “inner desert” of the mind into which it drives itself when caught in the snare of a “sense of sinfulness.”
Dark gods are dangerous and destructive, yet therein lies their particular appeal: their activity adds freedom by clearing space occupied by worn-out and constraining structures and concepts.
The study of the body of desire — its mechanism of operation and its transformational capacities — can be important for developing effective strategies of growth, tracing the “roots” of desire-impulses, and learning to control and order them.
By learning to control not only direct but also mediated interactions, the Magus also learns to accumulate energy, channeling it into the streams of those realizations that are necessary for his Way, for his development, and, ultimately, for the attainment of the fullness of perfection.
The fourth Akme is devoted to examining the interaction of this system with its surroundings, its influence upon that environment, which is conceived as the medium for that influence.
The third family of the Ogham is devoted to the “power of branching,” that is—the capacity of a system to generate currents and impulses that diverge from its main flow without losing connection to it.
